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顿丑峁泃补谤腻峁ａ弓谤补 said:

If, O Vidura! there is anything not (yet) said by you in (your) discourse, then do impart it to me who wish to hear, for you have spoken marvellous (things).

Vidura said:

O 顿丑峁泃补谤腻峁ａ弓谤补! the ancient youth 厂补苍补迟蝉耻箩腻迟补, (otherwise called) 厂补苍腻迟补苍补^[1], who declared that death exists not--he, O descendant of Bharata! the best of all talented men, will explain all the doubts of your mind, both those (which are) secret^[2], and those openly declared.

顿丑峁泃补谤腻峁ａ弓谤补 said:

What, do you not yourself know more about this (subject), that 厂补苍腻迟补苍补 should explain (it) to me? Explain (it) yourself, O Vidura! if there is any remnant of intelligence (left) in you.

Vidura said:

I am born of a 艢奴诲谤补 womb, and do not like to say more than what (I have said). But the intelligence of that youth, I believe to be eternal^[3]. He who has come of a 叠谤腻丑尘补峁嘺 womb, even though he may proclaim a great mystery, does not thereby become liable to the censure of the gods. Therefore do I say this to you.

顿丑峁泃补谤腻峁ａ弓谤补 said:

Do you, O Vidura! speak to the ancient 厂补苍腻迟补苍补 for me, so that there may be a meeting even here, between (myself in) this body (and him).

痴补颈艣补尘辫腻测补苍补^[4] said:

(Then) Vidura meditated on that sage whose vows are laudable^[5]. And he, too, O descendant of Bharata! knowing of such meditation, made his appearance. And he^[6], too, received him with the ceremonies prescribed in the ordinances. After he had been comfortably seated, and had taken rest, Vidura then spoke to him: 'Venerable sir! there is some doubt in 顿丑峁泃补谤腻峁ａ弓谤补's mind, which cannot be explained by me. Do you be pleased to explain (it) to him. Hearing it (explained), this lord of men may cross beyond all misery, so that gain and loss^[7], (what is) agreeable and (what is) odious, old age and death, fear and vindictiveness, hunger and thirst, frenzy and worldly greatness, disgust and also laziness, desire and wrath, ruin and prosperity, may not trouble him.'

Footnotes and references:

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[1]:

So N墨laka峁囜弓ha. 艢a峁卥ara says 厂补苍补迟蝉耻箩腻迟补 is Sanatkum膩ra, and the component parts of the name he paraphrases by 'born from Brahman.' For 厂补苍腻迟补苍补, see B峁沨ad膩ra峁噛aka, p. 506, and note  1, p. 141 supra.

[2]:

I. e. relating to subjects which may be freely discussed by all, and those which may not. N墨laka峁囜弓ha adopts a different reading, which he interprets to mean 'doctrines exoteric and esoteric,' e. g. self-restraint, &c., and the acquisition of mystic power, &c., respectively. The expression 'doubts of the mind' occurs. however, further on.

[3]:

I. e., I suppose, never-failing, and such as can deal with all sorts of topics. Sanatkum膩ra, it need scarcely be stated, is the teacher of N膩rada in the famous dialogue in the Ch膩ndogyopani峁�ad, p. 473.

[4]:

痴补颈艣补尘辫腻测补苍补 is the narrator of the grand story of which pieces like the present form parts.

[5]:

The reading is sometimes different, so as to mean 'of rigid vows,' as at G墨t膩, p. 61 supra.

[6]:

The pronouns here are too numerous. Does 'he' here refer to 顿丑峁泃补谤腻峁ａ弓谤补? Vidura seems more likely, though the express mention of him in the next sentence might be treated as pointing the other way.

[7]:

Comp. G墨t膩 passim; disgust, scil. that resulting from a general dissatisfaction with everything. As to 'ruin and prosperity,' N墨laka峁囜弓ha adds, 'and their causes, sin and merit.'